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Saturday, August 5, 2023

διακρίνω The greek word for Waver To Make A Distinction or Difference To Judge To Decide a Case

διακρίνω

CONTEND (-ING) 1. athleo (ἀθλέω, 118), “to engage in a contest” (cf. Eng., “athlete”), “to contend in public games,” is used in 2 Tim. 2:5, rv, “contend in the games,” for the kjv, “strive for the masteries.” See strive.¶ Note: In 1 Cor. 9:25, the verb agonizomai, “to strive,” is used in the same connection, rv, “striveth in the games.” Cf. No. 3. 2. diakrino (διακρίνω, 1252), lit., “to separate throughout or wholly” (dia, “asunder,” krino, “to judge,” from a root kri, meaning “separation”), then, to distinguish, decide, signifies, in the middle voice, “to separate oneself from, or to contend with,” as did the circumcisionists with Peter, Acts 11:2; as did Michael with Satan, Jude 9. See rv marg. of v. 22, where the thought may be that of differing in opinion. See differ, discern, doubt, judge, partial, stagger, waver. 3. epagonizomai (ἐπαγωνίζομαι, 1864) signifies “to contend about a thing, as a combatant” (epi, “upon or about,” intensive, agon, “a contest”), “to contend earnestly,” Jude 3. The word “earnestly” is added to convey the intensive force of the preposition.
¶ DECIDE, DECISION A. Verb. diakrino (διακρίνω, 1252) primarily signifies “to make a distinction,” hence, “to decide, especially judicially, to decide a dispute, to give judgment,” 1 Cor. 6:5, kjv, “judge”; rv, “decide,” where church members are warned against procuring decisions by litigation in the world’s law courts. See contend. B. Nouns. 1. diagnosis (διάγνωσις, 1233), transliterated in English, primarily denotes “a discrimination” (dia, “apart,” ginosko, “to know”), hence, “a judicial decision,” which is its meaning in Acts 25:21, rv, “for the decision of the Emperor” (kjv, “hearing”).¶ Note: Cf. diaginosko, “to distinguish,” Acts 23:15, “to judge” (kjv, “enquire”), or “determine,” 24:22, rv (kjv, “know the uttermost of”).¶ 2. diakrisis (διάκρισις, 1253), “a distinguishing,” and so “a decision” (see A), signifies “discerning” in 1 Cor. 12:10; Heb. 5:14, lit., “unto a discerning of good and evil” (translated “to discern”); in Rom. 14:1, “not to (doubtful) disputations” is more literally rendered in the margin “not for decisions (of doubts).” See discern. Cf. judge.¶ In the Sept., Job 37:16.¶

W. E. Vine, Merrill F. Unger, and William White Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 125.



diakrino
[1359] διακρίνω diakrinō 19× to separate, sever; to make a distinction or difference, Acts 15:9; 1 Cor. 11:29; to make to differ, distinguish, prefer, confer a superiority, 1 Cor. 4:7; to examine, scrutinize, estimate, 1 Cor. 11:31; 14:29; to discern, discriminate, Mt. 16:3; to judge, to decide a cause, 1 Cor. 6:5; to dispute, contend, Acts 11:2; Jude 9; to make a distinction mentally, Jas. 2:4; Jude 22; in NT to hesitate, be in doubt, doubt, Mt. 21:21; Mk. 11:23 [1252] See distinguish; doubt; evaluate; judge; waver.
William D. Mounce, Mounce’s Complete Expository Dictionary of Old & New Testament Words (Grand Rapids, MI: Zondervan, 2006), 1120.


This greek word is not the same word as KataKrino even though both words have Krino as a portion of the word. The way to remember them is: KataKrino means Condemn or Down Judge and DiaKrino means Distinguish or Discern. They are not interchangeable!

Word as the word for the Wuest word study

Wuest’s Word Studies in the Greek New Testament

22. The Word of God

John 1:1 Uses it as a name for our Lord (1:1). There are three words in the Greek language for “word,” one referring to the mere articulate sound of the voice, another speaking of that sound as the manifestation of a mental state, and still another, the one used by John, and whose meaning will be discussed.

The word is Logos (Λογος). It comes from the verb which means literally “to pick out or select,” thus “to pick words in order to express one’s thoughts,” thus “to speak.” It speaks of a word uttered by the human voice which embodies a conception or idea. It refers not merely to a part of speech but to a concept or idea. Greek philosophers, in attempting to understand the relationship between God and the universe, spoke of an unknown mediator between God and the universe, naming this mediator, “Logos (Λογος).” John tells them that this mediator unknown to them is our Lord, and he uses the same name “Logos (Λογος).” Our Lord is the Logos (Λογος) of God in the sense that He is the total concept of God, Deity speaking through the Son of God, not in parts of speech as in a sentence composed of words, but in the human life of a divine Person. Our Lord said, “He that hath seen me hath seen the Father,” Paul says that (Heb. 1:1–2) whereas in times past God spoke to Israel using the prophets as mouthpieces, He now has spoken in the Person of His Son. Our Lord is therefore the Word of God in that He is Deity told out.

The definite article appears before “Word.” He is not merely a concept of God among many others, for the heathen have many concepts of God. He is THE concept of God, the only true one, the unique one. He was in existence when things started to come into being through the creative act of God. He existed before all created things. Therefore, He is uncreated, and therefore eternal in His being, and therefore God.

The Word was with God. The word “with” is from a preposition meaning literally “facing.” Thus the Word is a Person facing God the Father. The article appears before the word “God” in the Greek, which indicates that the First Person of the Trinity is meant. Thus, John is speaking of the fellowship between the Word, Jesus Christ, and the Father, a fellowship that existed from all eternity and will exist to all eternity, and which was never broken except at that dark mysterious moment at Calvary when the Son cried, “My God, my God, why hast thou forsaken me?”

The Word was God. Here the word “God” is without the article in the original. When it is used in that way, it refers to divine essence. Emphasis is upon quality or character. Thus, John teaches us here that our Lord is essentially Deity. He possesses the same essence as God the Father, is one with Him in nature and attributes. Jesus of Nazareth, the carpenter, the teacher, is Very God.

“In the beginning was the Word (total concept of God), and the Word was in constant fellowship with God (the Father), and the Word was (as to His essence or nature) God.”



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Biblical Chart about Israel, Judah and World Powers





                                                               Furnished by Rick Livermore Webmaster220
Biblical Chart about Israel, Judah and World Powers just after Davids Reign all the way till Malachi. King Saul and King David are the only two missing from the chart, Sorry they were omitted!


This is the book the chart is from


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Genesis 9:13 13 I have set my rainbow in the clouds, and it will be the sign of the covenant between me and the earth.







Genesis 9:13 I have set my rainbow in the clouds, and it will be the sign of the covenant between me and the earth.




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Preface to a complete book available free online here

Preface

This little book was originally published as chapter 2 of Recovering Biblical Manhood and Womanhood. We coedited that book and wrote several of the chapters, including this one.

Even as early as the 1970s, we were waving the flag of biblical complementarianism (not yet called that) over the emerging gender-leveling impulses of what was then called evangelical feminism or egalitarianism. In the decades since, the response to issues of manhood and womanhood has been neither simple nor unilateral. There is cause for joy and sorrow.

On the one hand, our culture in general has moved with stunning speed away from any Christian consensus on what is right and wrong in the matter of sexual ethics. The flashpoint has moved from male headship to homosexuality. This is no surprise to us, and you can see what we saw coming by reading question 41. The ethical and hermeneutical step from rejecting gender as a factor in what marital couples do to rejecting it as a factor in who marital couples are was a small one. If gender does not count in what the spouse does, then gender doesn’t count in who the spouse is. That is where our culture has come.

On the other hand, there has been a resurgence of churches and younger Christians who take their Bibles seriously enough

Preface

that they are willing to walk dramatically out of step with this culture. They see in the Bible a vision of manhood and womanhood that does not blur the sexes but puts their differences in dazzling color. These churches see the complementarian vision as life-giving for both men and women. They think this is what God has taught. And they believe God is wise and good. His ideas for sexuality are most beautiful and most satisfying.

Most important, the highlighting of male and female differences in the dynamics of marriage puts Christ and his church on display with the greatest clarity. In Ephesians 5, Paul presents the marriage of man and woman as a parable of Christ’s covenant relationship with his bride, the church. The husband is to take his cues from the sacrificial leadership, protection, and provision given by Christ, and the wife is to take her cues from the clearheaded respect and glad submission that the redeemed people give to Christ.

Together, in this profoundly loving and Christ-exalting relationship, husbands and wives create outposts of an alternative kingdom in this world. In these kingdom outposts, called families, they aim to raise disciples of Jesus who are wise, bold, and risk taking. And they pray that their families will be a salty witness in a decaying society.

From the beginning, God meant for marriage to magnify the beauties of this divine-human covenant. Both egalitarianism and so-called “homosexual marriage” effectively nullify this marital parable of Christ and the church. It is gratifying to see how many younger Christians grasp the theological significance of marriage and choose to embrace the biblical vision of complementarity, lived out in thriving, mission-oriented churches.

When a person begins to take this vision seriously, questions of biblical interpretation and practical application multiply.

14

Preface




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In Christ Alone is on Spotify





There is a Bible Gateway Keyword Search section on this blog, If you enter"Spiritual Gifts" in it you get this result:

4 Bible results for “spiritual Gifts” from 
 Results 1-4. 

SUGGESTED RESULT

1 Corinthians 12

C. Spiritual Gifts

Chapter 12

Unity and Variety. Now in regard to spiritual gifts, brothers, I do not want you to be unaware. You know how, when you were pagans, you were constantly attracted and led away to mute idols. Therefore, I tell you that nobody speaking by the spirit of God says, “Jesus be accursed.” And no one can say, “Jesus is Lord,” except by the holy Spirit. ...

BIBLE SEARCH RESULTS

  1. C. Spiritual Gifts

    Chapter 12

    Unity and Variety. Now in regard to spiritual gifts, brothers, I do not want you to be unaware.
  2. There are different kinds of spiritual gifts but the same Spirit;
  3. Strive eagerly for the greatest spiritual giftsThe Way of Love. But I shall show you a still more excellent way.
  4. Chapter 14

    Prophecy Greater than Tongues. Pursue love, but strive eagerly for the spiritual gifts, above all that you may prophesy.

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Jesus Christ is alive and living in the hearts and lives of billions of Christians. I am interested in what He is saying and doing in the lives of those who know and love Him and interested in being a familiar and trusted blogger about Him